The process of rebirth is described by the Buddha himself as
follows:
“Where, monks, three are found in combination, there is a seed
of life planted. Thus, if father and mother come together, but it is not the
mother’s period and the being to be born is not present, then no seed of life
is planted. Or if father and mother come together, and it is the mother’s
period, but the being to be born is not present, then again no seed of life is planted.
But, when, Monks, a father and mother come together, and it is the mother’s
period meaning the ovulation period owing which conception takes place and the
being to be born is also present, then by the combined agency of these three, a
seed of life is planted” (Majjhima Nikaya ).
“Since the Buddha teaches Rebirth it is evident that “the being
to be born” must depart from somewhere. Thus, death and conception reveal
themselves as two sides of the same process. Every conception is only possible
through the simultaneous death of another being in one or another realm of Samsara.
What disappears here, reappears there." (Quoted from G. Grimm: “The
Doctrine of Buddha.”)
The nature of our future rebirth depends upon the direction our
desire takes during the course of our life up till death, as will be seen from
following quotations of the Holy Scriptures: " Suppose, monks, that a monk
thinks, ‘O that I might return upon the dissolution of the body, after death,
to the company of mighty princes ’. This thought he thinks, on this thought he
dwells; this thought he cherishes. These activities of his mind and inner
conditions which he thus cherishes and promotes within himself, lead to his
rebirth in such existence. This, O Monks, is the way, this is the reason that
induces to return thither”.
One more example of how Karma and Rebirth take effect: “What,
O Gotama, may be the reason, what the cause, why also among human beings, born
as men, depravity and excellence are found? There are, O Gotama, short-lived
men and long-lived men; there are sickly ones and healthy ones; there are ugly
ones and beautiful ones; there are powerless ones and powerful ones; there are
such as are in high and such as are in low position; there are stupid ones and
acute ones. What is the reason, O Gotama, what the cause, that also among human
beings, born as men, depravity and excellence are found?”
“Owners of their works, O Brahmins, are beings, heirs of their
works, children of their works; works discriminate beings according to their
depravity and excellence.”
“Suppose, O Brahmins, some woman, or man, kills living creatures,
is cruel and blood-thirsty, accustomed to murder and homicide, without
compassion for man and beast. Such action thus performed, thus completed, upon
the dissolution of the body, after death, causes such a one to go downwards
upon an evil track, into the depths, into a hell world. Or if he does not reach
there, but attains to humanity, then, wherever he is reborn, he will be
short-lived. This is the reason, Brahmins, that leads to a short-life.”
Then the Buddha continues in his discourse to explain that a
good woman or man who does not kill a sentient being and is full of compassion,
cultivates kindliness towards all living beings, will be reborn in a heavenly
world or, if he does not reach there, but attains to the human state, he will
be long lived. He further explains how the cruel—the angry—the envious- the
miserly—the haughty—the man living without any interest in his future
well-being, if they do not reach Hell, will be re- born, the first sickly, the
second ugly, the third powerless, the fourth poor, the fifth in a low position,
and the sixth a fool; whereas men who have cultivated the contrary qualities,
rise up to heavenly worlds, or if they are reborn as men, become respectively
healthy, beautiful, powerful, well-to-do, of high rank or wise. (Majjhima
Nikaya, 135th Discourse.)
From these few quotations from the Holy Scriptures one may realize
the great complexity of the working of Karma and Rebirth. The course taken by
Karma in its details is for us very uncertain and it is fruitless for us to
brood upon it.
Suffice it to be unshakable, convinced that no one can escape
the effect of one’s deeds, words, and thoughts which once committed cannot be
undone. But it is well in our own power to cultivate good, compassion,
kindliness and tolerance and to practice only such thoughts as bring happiness
to oneself and to others—by living a good life, absorbing pleasure, pain and
sorrow alike, without being unduly attached to them.
Source : ‘Buddhism An Introduction’ by Dr. Luang Suruabongs
